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Category: Welfare of animals

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Arthur C. Clarke Autobiography Day of Wrath (book) Film Mainstream media Psychohistory Welfare of animals

Flawed sci-fi genre

On Mondays a ‘market on wheels’ passes near my house that doesn’t exist in the neighboring country to the north: Indians who sell food and other household items to the more bourgeois classes. For the ridiculous price of $15 pesos (0.72 dollars) yesterday I bought this year’s version of Dune.

I still remember when I saw the first film version of Frank Herbert’s novel in 1984 and I thought it was a very bad movie. But the 2021 version is worse as the accelerating trend toward Evil continues in these eschatological times, as Savitri would say. I mean the mania of putting more and more non-white actors on the big screen. The $15 pesos I spent yesterday for a pirated DVD of Dune was a good investment, as I prefer to give that amount to an Indian than to Hollywood dogs (tonight my sister and my nephew will watch Dune on the Imax screen).

Although, with the exception of this darkening of actors, the visual aspect of the 2021 film improves on previous versions, there will never be a good movie because Herbert’s novel is flawed.

When I saw the 1984 film, I was unaware of the existence of psychoclasses. Recently, in one of my comments on Savitri’s book, I said that the Spaniards belonged to a higher psychoclass than the Aztecs, who killed and ate their children. The mistake of Herbert and all fans of science-fiction is that they ignore the existence of psychoclasses. With the exception of the books that I’ve been promoting on this site from the pen of Arthur C. Clarke, the only thing that the authors of the futurist genre do is extrapolate the present of this fallen West to a future where technology has been developed.

But that is not the future.

During the Middle Ages in Europe, the future of the Mesoamerican and Inca world would be the destruction, thanks to the Europeans, of an infanticidal psychoclass, a psychoclass of serial killers (see the central part of my Day of Wrath) through an amalgamation between Indian and Spanish in which, at least, the filicide aspects of the Amerinds were overcome.

That doesn’t mean that I identify myself with the Castilians. I represent a psychoclass superior to theirs inasmuch as I have always been repulsed by bullfighting (as I tell in one of my autobiographical books, my grandmother and my godmother were fans of this sadistic art). In other words, internally I already made another quantum leap from the Spanish psychoclass to a psychoclass that feels infinitely more empathy for animals.

The mistake of Herbert, who once had a personal fight with Clarke, is that he was blind to psychogenic evolution; that is, to the development of empathy (think about how Hitler’s first measure when he came to power was to pass laws to prevent the cruelty to animals). Herbert extrapolates the human psychoclass from our time to the future as if there won’t be any psychogenic breakthroughs. For example, one of the anachronisms of the movie that I saw yesterday is the hobby of the House Atreides (the movie’s good guys), who had representations of bullfighting art in their palace, including the head of a sacrificed bull on a wall.

In fact, it is impossible for the current psychoclass of humans to grow indefinitely because with such advanced technology they would only end up self-destructing (which is why we receive no signs of intelligent life in the Milky Way). Only the Aryan overman, the followers of a new Hitlerite religion, could inherit the stars.

Unlike Herbert’s Dune, in a few of Clarke’s futuristic novels humans stop abusing children and animals. When in 1992 I wrote him a letter, and asked him what was his favourite novel among the many he wrote, the famous British author informed me that it was The Songs of Distant Earth (except for my address that I’ve just deleted, Clarke’s letter can be read: here). The novel has its problems, of course. Clarke was bisexual and this shows in The Songs of Distant Earth. But at least he acknowledges that psychoclasses may evolve in the future.

But I would like to say one more thing about the darkening of the actors in the 2021 version of Dune and Hollywood in general.

Yesterday I saw a segment of Fox News. The axiological lie on which the US is based, a lie that is exterminating the white race in that country, is something that even anchors like Tucker Carlson share. Last night Carlson said: ‘…the funding principle of the United States, to sum up, is the Christian belief that all people, regardless of their skin color, are equal before God’.

Well, they certainly aren’t equal before me.

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Against the Fall of Night (novel) Exterminationism Maxfield Parrish Savitri Devi Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 35

But then two questions arise: Is technical progress inevitable and indispensable? And can a people retain its soul despite the growing influence of mechanisation?

Mahatma Gandhi would have answered ‘no’ to both. As is well known, he dreamed of an India without factories, where handicraft production would have sufficed for people who, of their own free will, would have reduced their needs to a minimum, and avoided their population growth by practising rigorous continence after the birth of one or two children. Gandhi would also have welcomed the discharge of most doctors. He uncompromisingly rejected any medication resulting from experimental research at the expense of animals of any kind (he considered, as I do, all such research, from vivisection to the odious inoculation of healthy animals with disease, to be criminal). And he regarded Western medicine as a whole as a diabolical enterprise on a vast scale.

But, unlike us, the Mahatma had naive confidence in man—in the Indian no less than in the foreigner, despite all the evidence that this ‘privileged’ being has never ceased to show his weakness and malignancy. He believed him capable of living, as a group, according to a norm which presupposes either an iron will coupled with constant asceticism, or a reassuring absence of reproductive energy, that is to say, an exceptional nature. He also believed that a country could refuse to industrialise without falling prey to technically better-equipped enemies although it seems, alas, that this is also utopian. The recent example of Tibet, invaded and subjugated by Communist China and kept under the rule despite its silent resistance, proves it fairly well.
 

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Editor’s Note: How I wish visitors were by now familiar with Arthur Clarke’s first novella, written in the 1940s, Against the Fall of Night, which I have been mentioning to illustrate the contrast between two cities: bucolic Lys and the technologically advanced Diaspar.

Since I, as Savitri, see most humans as Neanderthals who must be exterminated (as our Cro-Magnon ancestors exterminated Neanderthals in prehistory), * the surviving Aryans must be controlled by a totalitarian State.

Today’s experience shows that Aryans can be even worse than Neanderthals in that they have come to suffer from self-loathing like no other race on earth. Clarke himself wrote a futuristic novel in which whites had already all mixed up, as if that were not wicked. After writing his first novella, this Englishman would betray his race by going to live in India instead of marrying an English rose and procreating.

Not because sidebar nymphs are cute should we think that their existence is guaranteed. A bucolic utopia like Lys’s, a world without Neanderthals, means constant vigilance against falling into the mistakes Aryans fell into in the 20th and 21st centuries.

The only way to do it is through what we call psychogenic emergency: to produce an Aryan not only beautiful in physique but also in soul, in constant communion with the divine Nature of which he or she is a part.

One of the ways to understand what happens is to see glimpses of the future, or rather, of a possible future if Aryans begin to comply with the laws of Nature. What I see from my cave are nymphs in bucolic landscapes like the ones Parrish painted, but apparently few have such precognitive visions.

___________

(*) Unlike the Nazis who first passed laws to protect animals, the mere fact that humans experiment on animals means that they must be exterminated as morally obsolete creatures.

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Exterminationism Savitri Devi Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 21

Now, as I said above, man is the only living being on earth who has, even within the same race, elites, and physical, mental and moral dregs; the only one who, not being strictly defined by his species, can rise (and sometimes does rise) above it, to the point of merging (or almost merging) with the ideal archetype that transcends it: the overman. But he can also stoop (and does stoop, in fact, more and more, in the age in which we live) below, not only the minimum level of value that one would hope to find in his race, but below all animate creatures: those who, prisoners of a sure instinct and a practical intelligence placed entirely at the service of this instinct, are incapable of revolt against the unwritten laws of their being, in other words, of sin.
 

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Editor’s Note: This is extremely important. A group of killer whales that play with a bloody seal as if it were a ball, or an ugly monkey eating a little gazelle alive in front of her mother, probably cannot help but ‘sin’ because of their biological prison. But white Christians, like the idiot who recently argued with Jared Taylor, sin by proclaiming themselves Jew-wise and following, at the same time, the commandments that the bully called Yahweh ordered for them: not to distinguish between races, as that famous verse by Paul says. See what I said this morning about how I immediately lose love to one of these, be they Christian or atheist.
 

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We are reproached for preferring the healthy and beautiful beast—what am I saying?—the healthy and beautiful tree to the fallen man whether it is one who, born in an inferior race in the process of approaching more and more the monkey, has no chance of ascending to superhumanity, either for himself or his descendants; or whether it is about individuals or groups of individuals of a superior race, but to whom any possibility of such an ascension is prohibited, because of physical, psychic or mental corruption, or all three at once, which they have inherited from degenerate ancestors, or acquired as a result of the life they have led.

In the preface he wrote for the first French edition of the Tischgespräche attributed to Adolf Hitler, and published under the title of Libres propos sur la Guerre et la Paix (Free remarks on war and peace), Count Robert d’Harcourt recalls that the Führer ‘loved animals’ and that he, in particular, wrote pages of charming freshness about dogs.[1] The French academician compares this with the cynicism of the Head of State, in whose eyes political wisdom was ‘in inverse ratio to humanity’.[2] ‘Humanity towards beasts’, he says, ‘bestiality towards men: we have known this mystery of coexistence’. And he adds that those who, in the German concentration camps, sent their victims to the gas chambers ‘were the same ones who bandaged, with a nurse’s delicacy, the leg of a wounded dog’.

To these remarks of an opponent of Hitlerism I would add all that the Führer did for the animal (and the tree itself) in the spirit of the immemorial Aryan conception of the world: the banning of traps, as well as of hunting with hounds, and the restriction of hunting of any kind, as far as this was still possible in German society; the suppression of vivisection—that disgrace to man—as well as of all the atrocities connected with the slaughter of animals.[3]

The use of the automatic pistol was compulsory in all cases, including that of pigs, and I met a peasant woman in Germany who assured me that she had served a four-year sentence in a concentration camp for having killed a pig with a knife (out of treachery, so as not to have to pay the man to whom she should have entrusted the painless slaughter of the animal). I would add that Adolf Hitler, himself a vegetarian, dreamed of completely eliminating the horrible slaughterhouse industry, even if it was to be ‘humanised’, step by step ‘after the war’, as he declared to Goebbels on 26 April 1942.

Nonetheles, far from shocking me by their contrast with all the exceptional measures taken against human beings currently or potentially dangerous, these laws and projects appear, to me, as one of the glories of the Third Reich: and one more reason to be proud of my Hitlerian faith.

Count Robert d’Harcourt represents the public opinion of the West in general, both Christian and rationalist. His point of view is that of all those who fought against us, and even of a part of those who collaborated with us, collaborated for strictly political reasons despite our ‘negation of man’, not because of it, in the name of a common scale of values.

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[1] Libres propos sur la Guerre et la Paix, 1952 edition, Preface, p. xxiii.

[2] Ibid.

[3] Reichsjagdgesetz: the complete collection of laws enacted under the Third Reich concerning hunting.

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Autobiography Christian art Racial right Savitri Devi Welfare of animals

The painter and my sister

The wife of the Catholic painter Jorge Sánchez (1926-2016) was my mother’s primary classmate. From his work I remember the series of several oil paintings about passages from the life of Jesus, but he also made baroque paintings of crowned nuns, and I remember a collection of twenty-one oil paintings about the life of the nun, poet and writer Juana Inés de la Cruz.

For the collection on the occasion of the 450th anniversary of the myth of the apparitions of the Virgin of Guadalupe, Jorge Sánchez presented his collection in eighteen oils, using my sister (who died the same year as him) as a model for the Virgin.

On one occasion when my mother invited him to dinner, Jorge sat next to me and I remember a conversation so incredibly surreal that I feel the duty to rescue my memory.

He confessed to me that he didn’t understand why animals still exist!

Although much has been written about Protestant fundamentalism in the neighbouring country to the north, they rarely speak of Catholic fundamentalism south of the Rio Grande.

The sky under which Sánchez lived was, like his paintings, that of a New Spaniard. Talking to him was like entering a time warp and conversing with a criollo from New Spain. Someone who sincerely believes everything the Church of Rome has been teaching sees the world from a strictly anthropocentric point of view. What Jorge Sánchez wanted to tell me must be understood from the Christian theodicy. In short, the god of the Jews created man and when he sinned he had to send his son into the world to redeem him. In this scenario, the Earth as a theatre of human actors to see who will be saved after the Fall, the animals are already obsolete.

I couldn’t believe what Jorge was telling me, who was a very kind person. Over the years, every time he came to my parents’ house and greeted me, he said in a friendly way, “¿Cómo está el joven ilustre?” (‘How is the illustrious young man doing?’).

In my post yesterday morning I quoted these words from Savitri: ‘So what are these values that make Hitlerism a “negation of man” in the eyes of almost all our contemporaries? For it is, indeed, a negation of man as Christianity and Descartes and the French Revolution have taught us to conceive him’.

The secular humanists of today don’t have the faintest idea that the mind is a structure, and that these things that come to us from Christian theology were transfigured into that absolute lunacy that Descartes said, that animals were ‘automatons’ (or the French revolutionaries, who proclaimed ‘human rights’ as if other mammals didn’t count).

Even those who today claim to defend the Aryan race suffer from a strictly anthropocentric vision of good and evil, so unlike our Führer they never question their abject carnivorism or experimentation with animals. They haven’t realised that this anthropocentrism has been poison for the original Nordic spirit, or that it’s a residue of a Judean ideology for Aryan consumption.

From the point of view of crossing the psychological Rubicon, they are closer to the old-fashioned Jorge than to me.

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Neanderthalism Nordicism Savitri Devi Souvenirs et réflexions d'une aryenne (book) Tree Welfare of animals

Reflections of an Aryan woman, 20

This is not to say that, statistically, the Aryan is not closer to the ‘idea of the perfect man’ than the man of the other races, even the noble ones, just as within the Aryan race itself the Nordic is statistically closest to the same ‘idea’, in the Platonic sense of the word. Warrior courage is perhaps one of the virtues most equally prevalent in both the purebred (or nearly purebred) Aryan and the non-Aryan.

But there are traits which, while not exclusive to the Aryan or more particularly to the Nordic, are undoubtedly more common in the latter than elsewhere. I will mention three of them: physical beauty, which counts as soon as one speaks of a visible being; the fact that he can be relied upon, that he doesn’t promise what he cannot give, that he doesn’t lie (or lies less than most nationals of other races) and finally, the fact that he has more respect than they generally have for the animal and the tree, and more kindness than they have towards all living beings.

And this last trait seems to me essential. I cannot, indeed, consider as superior any race—any human community, however outwardly beautiful and gifted it may be—if too large a percentage of the individuals composing it despise and treat ‘like things’ the beautiful living beings who, by nature, cannot take a stand for or against any cause, and whom, therefore, it is impossible to hate.

The superior man—the candidate for superhumanity—can not be the torturer or even the shameless exploiter of living nature. He will be the admirer—I would even say, the adorer; the one who, to use the words of Alfred Rosenberg, ‘sees the Divine in all that lives: in the animal; in the plant’.[1] He can be—indeed, he must be—merciless towards man, the enemy of this natural Order, with which he has identified himself, and whose beauty he is enamoured of.

But far from inflicting pain on an innocent creature, or allowing others to inflict it directly or indirectly, if he can prevent it he will, whatever is in his hands, ensure that every beast he meets lives happily; that every tree that grows in his path escapes, too, from the innate barbarity of the inferior man, ready to sacrifice everything for his own benefit, his own comfort, or for the benefit and comfort of his own, even of ‘humanity’.

Any overestimation of oneself is a sign of stupidity. All anthropocentrism is an overestimation of the collective ‘self’ of the two-legged mammal, all the more blatant as this self doesn’t exist; they are only collective selves each corresponding to more or less extensive and more or less homogeneous human groups. Hence it follows that all anthropocentrism is a sign of double stupidity, and generally of collective stupidity.

What are we reproached with when we say that we ‘deny man’? We are reproached for rejecting anthropocentrism. We are reproached for placing the notion of the elite—living aristocracy, human or non-human—above the notion of any man, and for sacrificing not only the sick to the healthy, the weak to the strong, the deficient to the normal individual or above normal, but also the mass to the elite. We are reproached for taking the elite of our Aryan race as the end, and the mass (all human masses, including those in our Aryan countries) as the means. And when I say ‘mass’ I do not mean people, but average and below-average humanity, not so much as to what its representatives know, but as to what they are: as to their character and their possibilities. Our Führer came from ‘the people’, but did not belong to ‘the mass’.

We are reproached for our disgust with the failed creature who has irrevocably turned his back on the ideal archetype of his race, our horror of the morbid, the quirky, the decadent, of everything that deviates without return from the crystalline simplicity of elementary form, absolute sincerity and deep logic. We are reproached for our militant nostalgia for the time when the visible order of the world faithfully reflected the eternal order, the divine order; for our fight for the reestablishment, at whatever cost, the reign of eternal values—our fight against the tide of Time.

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[1] Quoted by Maurice Bardèche in Nuremberg ou les faux-monnayeurs, first edition, p. 88.

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Buddhism Individualism Savitri Devi Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 4

It remains nonetheless true that, wherever love is affirmed towards all men, there is intolerance towards all those who conceive ‘human happiness’ differently than the philanthropist who judges them, or who openly declares that they do not care about this happiness.

And this is not only true of the search for bliss in a Hereafter about which, for lack of precise knowledge, it is permissible to discuss indefinitely. It is also about the pursuit of happiness in this world. One might think that this notion is at least quite clear. Isn’t it taken from everyday experience? However, everyday experience, even when it seems identical, does not suggest the same conclusions to all.

A Bedouin who suffers from hunger and an unemployed European (or an old man, unable to live on his miserable little pension) will not react in the same way to their common misery. The first will resign himself to it without a murmur. ‘It was’, he will think, ‘the will of Allah’. The second will say it is ‘the government’s fault’, and will not give in. Complete loneliness, which seems to so many people a torment, seems to others a very bearable state, and to a few, a true blessing.

There is no universal minimum of physical, and especially moral, well-being below which no man can be happy. We have seen people—rare, it is true—that even in the midst of torture maintain a serenity that seemed impossible. And it is in the most prosperous ‘consumer societies’ that youth suicides are, statistically, the most numerous: more than thirteen thousand a year, for example, in Federal Germany, where nothing is lacking materially.

The devotees of human happiness on earth—who, in spite of these facts, are legion—are just as intolerant as the friends of their neighbour concerned, above all, for the salvation of souls. Woe to him who does not think like them! Woe to him in whose eyes the individual is nothing, if they believe that he is everything and that his ‘happiness’ or pleasure comes before everything! Woe to him in whose eyes technical progress, applied to everyday life, is not a criterion of collective value, if they themselves see it as the only basis for discrimination between peoples!

And above all, woe to him who proclaims that certain individuals—including himself—even certain peoples, have more need of faith, enthusiasm, fanaticism, than material comfort, even with the ‘minimum necessary’ of bodily food; if they happen to be the defenders of man; of those whom all fanaticism, and especially all warlike fanaticism, frightens!

To understand how true this is, we need only consider the way in which the Marxists, who, theoretically, raise ‘all workers’ so high, treat the workers and the peasants, as well as the intellectuals, who are not on their side—all the more so those who pretend to actively oppose their system of ‘values’, or even their administration, in the name of these ‘values’ themselves.

One has only to see how so many Christians, theoretically humanitarian, treat, as soon as they are endowed with some power, the Communists, their brethren. We only have to remember how the fighters for the cause of ‘man’, as well Marxists as Christians or Deists, and Freemasons of all stripes, have treated us whenever they could—we, the avowed detractors of any philosophy centred on man and not on life; we whom they accuse of ‘crimes against humanity’, as if we had a monopoly on violence. (These people apparently don’t have a sense of irony.)

If we agree to give the name of tolerance to any non-intervention in the affairs of others, there are two attitudes which deserve this name: that of the indifferent, alien to the problems which preoccupy other men; of one to whom certain areas of human experience, feeling or thought are literally closed, and who does not love any individual or group of individuals enough to seek to place himself in his point of view and to understand it; and that of the man who believes in the indefinite diversity of human races, peoples, persons (even if they are often of the same race) and who strives to understand all cultures, all religions and, to the extent that this is possible, all individual psychologies, because they are manifestations of Life.

The first is the attitude of a growing number of citizens of our ‘consumer societies’, who are not interested in metaphysics, who are ‘cold’ about politics, who are unconcerned by the activities of their neighbours unless, of course, they disturb their way of life and take away some of their little pleasures. This is ‘tolerance’ only through the abuse of language. In good tasty French, this is called je-m’enfoutisme.

The second—true tolerance—is that of Ramakrishna and all Hindus in religious matters. It is that of Antiquity, Aryan as well as Semitic, Amerindian, Far Eastern or Oceanian. It is that of all the peoples before the Christian era, except for one: the Jewish people. (And this tragic exception, which I will talk about again, does not seem to have arisen until quite late in the history of these otherwise insignificant people.) It is that which, in spite of that gradual change of mentality which accompanies, during the same temporal cycle, the passage from one age to the next and meagre human degradation from the beginning to the end of each age, more or less persists, almost everywhere, until the second half, or so, of the last age—of what the Hindu tradition calls Kali Yuga, or Dark Age.

Certainly, the exaltation of man, whatever his race and his personal worth, above all that lives, goes back to the dawn of time. But as long as there remains, among the vast majority of peoples, enough ancient wisdom for everyone to admit that there are fundamental differences between him and others, and so that, far from hating these differences, he observes them with sympathy, at least with curiosity, we can say that our cycle has not yet entered its final phase, the one which will inevitably lead to chaos.

Or, to express my idea in a short phrase and vigorous enough to hold attention, I would say that the superstition of ‘man’ initiates decadence; and that the superstition of human uniformity—uniformity of ‘primary needs’, ‘duties’, etcetera—precipitates it. It is moreover certain that the second superstition proceeds from the first; that it is unthinkable without it. To be convinced of this, it would suffice to notice that the most tolerant religions (and philosophies) are precisely those which are not centred on man, but treat him as a manifestation of life, a product of Nature among many others.

Hinduism (if we except a few sects) has this attitude. Buddhism too. Legend has it that the Buddha had, already in his childhood, resuscitated a swan, killed by the evil Dêvadatta. Legend also relates that ‘in one of his previous lives’, being an ascetic in the forest, he voluntarily stripped himself of the radiance that was sufficient to protect him from ferocious beasts, in order to offer his own body as food to a poor farmed tigress and her cubs. It adds that as greedy fingernails and teeth tore him apart, his heart overflowed with love for the huge beautiful ‘cat’ and her feline curbs.

It should be noted that no miracle, even no good deed and even more so no act of self-denial such as this—in favour of a beast—has been attributed by Christian tradition to Jesus of Nazareth. It should also be noted that, of all the major international religions, only Buddhism has spread without violence. (Hinduism too, professed by so many different races. But I said it before: Hinduism is not ‘a religion’ but a civilisation). Christianity, on the other hand, spread by violence in Germanic and Slavic countries; bit by bit, in the Mediterranean basin, where the number of Christians suddenly soared as soon as the doctrine, hitherto despised, was proclaimed ‘state religion’ by Emperor Constantine, and everyone served his own career by adhering to it.
 

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Editor’s Note: Precisely because throughout the centuries most western historians have been Christians, Savitri Devi was unaware that in the Mediterranean the conquest of the Classical World was perpetrated with the same violence as Charlemagne would do in the North, and for centuries, since the fourth to sixth and even later, as we have seen in Karlheinz Deschner’s criminal history of Christianity.

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Catholic Church Evil Inquisition Savitri Devi Souvenirs et réflexions d'une aryenne (book) Theology Third Reich Turin Shroud Welfare of animals

Reflections of an Aryan woman, 3

Chapter III: Anthropocentrism and intolerance

I have told you, and will repeat it—for it cannot be repeated too often: Get rid of the superstition of ‘man’, or give thanks to the immortal Gods if you are by nature free; if ‘man’ as such is not of interest to you; if only Perfection interests you and if you love man only to the extent that he approaches—individually and collectively—the ideal type of the Race; insofar as, being of one day, he reflects that which is eternal.

Have you meditated enough on the history of the world to have noticed a puzzling fact, namely that few people have sinned more odiously against men than those who loved them the most, and wanted, with the most obstinacy, ‘to make them happy’ (even against their will) either in this world or in a Hereafter in which they firmly believed? Nietzsche, perhaps the only great master of thought that the West has produced on the fringes of Christianity, noticed it. ‘Christians no longer love us enough’, he said, ‘to burn us alive in public places’.[1]

Much has been said about the horrors committed by the Church of Rome in the name of defending Christian orthodoxy. What has almost always been forgotten is that the Holy Inquisition, the organ of this Church, acted out of love. It believed—like all good Catholics of the twelfth, thirteenth, or even seventeenth centuries—that outside the Church there was no salvation; that the individual who left the rigid path of dogma, and thereby ceased to be faithful, went, at his death, straight to hell.

The Church knew that men, inclined to sin since Adam’s disobedience, follow bad examples much more readily than good ones; that the heretic was therefore a public danger: a black sheep that was necessary, in case he refused the offered cure—that is to recant, the penance and the return to the bosom of the blessed flock—to cut him off at all costs from the whole population. And the most spectacular and terrible the aftermath of the heresy trial, the less likely it would be that the simple souls, who are the majority, would be tempted to rebel in their turn against the authority of the Church; the less likely they would be separated from God forever. The fear of God, which is said to be the beginning of wisdom, would be confused here with the fear of visible fire, with the fear of physical pain in the person who has, at least once, witnessed the burning of a heretic and saw and heard the man struggling in his bonds and screaming amid the flames.

Glory to Christ! the pyres shine, howling torches;
The flesh splits, sets fire to the bones of heretics,
And red streams on the hot coals
Smoke under black skies to the sound of holy hymns! [2]

As for me, I sincerely believe that the Inquisitor Fathers were not monsters. They struggled, in the face of a formal refusal to recant, to deliver a human being ‘to the secular arm’, knowing what torment the said ‘secular arm’ had in store for him. This decision, which today seems to so many people to be so ‘contrary to Christian love’, was nevertheless inspired by Christian love as they understood it, taking into account their interpretation of passages of the Scriptures concerning the Hereafter. They loved men, i.e. human souls, so much to accept the risk of knowing that they were in danger of perdition, in contact with the ‘teachers of error’.

If there is anything against which you should revolt at the thought of the horrors of the Holy Inquisition (unless one agrees entirely with it; why not, if you subscribe such faith?) it is certainly not the ‘wickedness’ of the inquisitor fathers, but that unconditional love of all men, including heretics and unbelievers to be brought back, brought to Jesus Christ. This was a love of all men for the sole reason that they are considered the only living creatures ‘having an immortal soul created in the image of God’, a love of which the members of the Holy Office were, along with all, or almost all, Christians of their time, the first victims.

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Editor’s Note: To those unfamiliar with theology this issue may seem anachronistic but it is not. As the Spanish filmmaker Luis Buñuel (1900-1983) said in his autobiography, ‘I was born in the Middle Ages’: something that I could also say.

When investigating the Turin shroud and visiting the Archdiocese of Mexico, I discovered the theological essays of Antonio Brambila (see my criticism: here, in Spanish), who died a month before radiocarbon tests dated the Turin cloth as a medieval product (not as a 1st-century miraculous cloth!). This Brambila priest explained in several articles what Savitri sums up in the passage above. He claimed that only the human being is eternal and that Jesus had shown it to us with his Resurrection (a Resurrection that left its mark, by the way, on the Turin sheet). The implication of Brambila’s theology was: either you believe in Christ or you are forever damned.

When I lived in the US, I was greatly surprised that many gringos, whom I previously viewed as non-Neanderthals, believed exactly the same shit through Protestantism. So what Savitri wrote decades ago is not outdated: Catholic fundamentalists like Brambila (who published his own Latin-Spanish translation of Augustine’s Confessions) and today’s last-ditch fundamentalist Protestants are still with us.

______ 卐 ______

To those who do not particularly love men, their destiny—salvation or perdition, in a hypothetical Hereafter—is a matter of indifference. The so-called ‘tolerance’ of the people of our time is, in reality, a complete disinterest in questions of dogma in particular, and metaphysical questions in general; a deep scepticism of the Hereafter and an increasingly widespread (though less and less avowed) indifference towards men. All in all, men are no worse off. Not only are there no longer any pyres in public places in countries of Christian, Catholic or Reformed civilisation (in Christian countries subject to the Eastern Orthodox Church there never were any). But a major excommunication, launched against an individual by any Church would have, in the West, no social consequences: the excommunicated would continue to live the next day as he lived the day before. No one would notice that he was excommunicated (except perhaps devotees in his parish).

______ 卐 ______

Editor’s Note: Exactly what happened to the priest of my family, Joaquín Sáenz y Arriaga, excommunicated for having dared to criticise the Second Vatican Council.

______ 卐 ______

If, as recently as 1853—a little over a century ago—an excommunicated monk, Théophile Kaïris, could have been imprisoned by order of the Greek government, and died in prison, it is not that the Greeks were, at that time, ‘less tolerant’ than their brothers in France or Germany. It was only that Greece was not then (as it is not today) the West, and that the teaching of the Eastern Orthodox Church was there (as is still today) held to be ‘national religion’, like that of the Roman Church is in Spain, Free Ireland, or Poland, despite the Communism imposed on the people: a living contradiction, given the largely human and ‘not of this world’ character of all true Christianity.

______ 卐 ______

Editor’s Note: If I manage to reproduce the entire translation of this chapter I will divide it, of nearly 14,000 words in the original French, into several entries.

I do it just out of curiosity to know exactly what Savitri was thinking. Some passages from the previous instalments of this new series suggest that Savitri was in line with what, at the end of my eleven books, I call the religion of the four words (‘eliminate all unnecessary suffering’). If to this we add that Savitri also subscribed to what from David Lane is known as the fourteen words she would be, together with Hitler and others from the Nazi leadership, the only ones whom I resemble. (Recall that Hitler wanted to close the slaughterhouses after the war; Göring forbade vivisection, Himmler disapproved of hunting animals for sport, etcetera.)

___________

[1 ] In Nietzsche’s Beyond Good and Evil.

[2] Leconte de Lisle, ‘The Agony of a Saint’, Poèmes Barbares.

Categories
Constantinople Hinduism Kali Yuga Miscegenation Savitri Devi Souvenirs et réflexions d'une aryenne (book) Third Reich Welfare of animals

Reflections of an Aryan woman, 1

Editor’s Note: Memories and Reflections of an Aryan Woman by Savitri Devi was written in 1968, 1971 and published in 1976. While the book edition I plan to publish on Daybreak Press contains the entire text of Memories, the following is only the first abbreviated chapter.

It wouldn’t make much sense to publish a new edition but the edition of the image below is out of print (in case it isn’t please let me know).

Yesterday, when I saw a few seconds of the last video of Richard Spencer chatting with his English colleague, I could no longer bear the lack of gravitas of these two pundits of the alt-right. Lack of gravitas is poison for priests or priestesses of the sacred words. In Savitri’s prose, ‘pale imitations [of NS] without heart’.

Since it is a long text, if you do not have time to read it pay attention to the words I highlighted in bold-type:

 

Chapter I—The Religion of the Strong

‘Enochia, monstrous City of the Manly, Den of the Violent, Citadel of the Strong, Which has never known fear or remorse’. —Leconte de Lisle (‘Cain’, Barbaric Poems)

If I had to choose a motto for myself, I would take this one—pure, dure, sure (pure, hard, certain)—in other words: unalterable. I would express by this the ideal of the Strong, that which nothing brings down, nothing corrupts, nothing changes; those on whom one can count, because their life is order and fidelity, in accord with the eternal…

Free yourself from two deadly superstitions: the search for ‘happiness’ and concern for ‘humanity’… Help the animal and the tree—and defend them against the selfish and mean-spirited man…

But those who have the Word, father of thought, and among them the Strong especially, have something better to do than pursue ‘happiness’… The pleasure or the displeasure, the happiness or the discontent of the individual does not count. Well-being—beyond the minimum that is necessary for each to fulfil his task—does not count. Only the task counts: the quest for the essential, the eternal, through life and through thought…

He who has the Word, father of thought, and who, far from putting it in service of the essential, wastes it in the search for personal satisfactions; he who has technology, fruit of thought, and who makes use of it especially to increase his well-being and that of other men, taking that for the main task, is unworthy of his privileges. He is not worthy of the beings of beauty and silence, the animal, the tree—he who himself follows their path. He who uses the powers that the Word and thought give him to inflict death and especially suffering on the beautiful beings that do not speak, in view of his own well-being or that of other men, he who uses the privileges of man against living nature sins against the universal Mother—against Life—and the Order that desires noblesse oblige. He is not Strong; he is not an aristocrat in the deep sense of the word, but petty, an egoist and a coward, an object of disgust in the eyes of the natural élite.

All society, all ‘civilisation’ that proceeds from the same aspiration to human well-being above all, to well-being or human ‘happiness’ at any price, is marked by the seal of the Powers of Decadence, enemies of the cosmic order of the play of forces without end. It is a civilisation of the Dark Age. If you are obliged to suffer it, suffer it by unceasingly opposing it, denouncing it, combating it every minute of your life. Make it your glory to hasten its end—at least to cooperate with all your might with the natural action of the forces leading to its end. For it is accursed. It is organised ugliness and meanness.

Rid yourself not only of the superstition of ‘happiness’, if it ever allured you, but also that of man. Protect yourself from the attitude, as vain as it is stupid, that consists in trying ‘to love all men’ simply because they are men. And if this attitude was never yours, if, from childhood, you were impermeable to the propaganda of the devotees of ‘humanity’, give thanks to the immortal Gods to whom you owe this innate wisdom…

For ‘man’, who is esteemed so highly, is not a reality but a construction of the mind…

The most perfect Nordic specimen, whose heart is noble and whose judgment is firm and just, and whose features and carriage are those of the Greek statues of the finest age, is ‘a man’. A Hottentot, a Pygmy, a Papuan, a Jew, a Levantine mixed with Jews, are ‘men’. ‘Man’ does not exist. There exist only quite diverse varieties of primates that by convention are called ‘human’…

The ethnic chaos of the masses of a metropolis at the forefront of technological progress tends to acquire a uniformity of grayness, a kind of manufactured homogeneity—desired by those who control the masses—a sinister caricature of the relative unity natural to people of the same blood that binds a scale of values and common practices; a uniformity which, far from revealing a ‘collective mind’, at whatever level of awareness, reveals only the deterioration of a society that has definitively turned its back on the eternal—in other words: a damned society.

But one can still sometimes discover an exceptional individual within such a society, an individual who disdains the ethnic chaos that he sees around him and of which he is perhaps himself a product, and who, in order to escape, adheres to some doctrine of the extinction of the species, or even puts himself completely at the service of a true race, with all the renunciation that entails for him. The mechanism of heredity is so complex and the play of external influences so random that it is not possible to envisage who among the children of a declining society will become such individuals—no more than it is possible to envisage which new-born member of a tribe will aspire one day to something other than received values and ideas, or which child raised in a particular faith will hasten to leave it as soon as he can…

If there were an Aztec who was shocked by the sacrifices offered to the gods of his people, this man would be among the first to adopt the religion of the Spanish conquerors; and an Aryan of Europe who, in our time, feels only contempt for the ‘Christian and democratic’ values of the West and dreams of a society in the image of ancient Sparta, adheres, if he has a taste for combat, to the Hitlerian faith.

* * *

Thus there is no moral obligation to love all men, unless one postulates a duty to love all living things, including the most harmful insects, because a man (or a group of men) that, by nature or choice, spreads ugliness, lies, and suffering, is worse than any harmful insect. It would be absurd to fight the one, the least powerful and therefore the least dangerous of all, and to tolerate—and worse, to ‘love’—the other.

Love, therefore, the higher man, the Aryan worthy of the name: beautiful, good, and courageous; responsible; capable of all sacrifices for the achievement of his task; the Aryan healthy and strong. He is your brother and your comrade in arms in the fight of your race against the forces of disintegration, he whose children will continue this sacred fight in your place, when your body is returned to the elements.

Respect the man of noble races other than your own, who carries out, in a different place, a combat parallel to yours—to ours. He is your ally. He is our ally, be he at the other end of the world…

But despise the mass man with his empty heart and shallow mind; the mass egoist, mean and pretentious, who lives only for his own well-being and for what money can buy. Despise him, while using him as much as you can. If he is of our race and sufficiently pure, then from him children can be born who, educated in our care at a time when we will again have our say, will be worth infinitely more than he is. It is the best, perhaps the only, service he can render. Any time that a man of good race, cheerfully integrated into ‘consumer society’, disappoints you, tell yourself that he does not count as a conscious individual; only his blood counts. See in him only what the breeder of horses or dogs considers in his subjects: his pedigree. Let us be frank: what he says, believes, and thinks is of no importance.

As for the enemy of immutable values, the enemy of Nature and Life—he who would like to sacrifice the most beautiful to the least beautiful or the downright ugly, the strong to the weak, the healthy to the suffering, sick, and defective; he who rises up, alone or in a group, against the eternal: fight him with all the ardour of your heart, all the force of your arms, all the power of your intelligence. It is not necessary to hate him. He follows his nature and achieves his destiny while being opposed to the eternal values. He plays his role in the cosmic dance without beginning or end…

Fight him with violence; fight him without violence—as the case may be. Fight him by thinking day and night of the opposition between your role and his.

* * *

Extremely rare are the alleged doctrines of ‘liberation’, and rarer still are political doctrines (if their base is ‘philosophical’) that meet this condition. If one of them, while not meeting it, under the pressure of a need of the human heart as old as mankind, adopts rituals, it will tend to give rise to a false religion—to a sacrilegious organisation, in other words, a counter-Tradition. This is, in our age, the case with Marxism, insofar as a pretence of ritual life began to be introduced there. The humble and sincere Slavic peasant who, among many others, waits in front of the mausoleum of Lenin for the moment when he will finally be allowed to gather in the presence of the body, rendered artificially incorruptible, of the man who made the ideas of the Jew Marx the basis of a world revolution, is a man of faith. He came there in pilgrimage, to nourish his devoted heart, as his fathers went to prostrate themselves, in some famous church, in front of a miraculous icon. The food of the heart remains, or has become again, for him more significant than that of the stomach. There he would remain, if need be, for two days without eating and drinking, to live in the minute when he will pass in silence in front of the mummified flesh of Lenin. But the heart lives on truth, on contact with that which is, always and everywhere. The untruths that it believes divert it from this contact and leave, sooner or later, a hunger for the absolute. But the whole philosophy of Marx, adopted by Lenin as the foundation of the proletarian State, is based on flagrant untruths: on the assertion that man is nothing more than what his economic milieu makes of him; on the negation of the role of heredity, therefore of race; on the negation of the role of superior personalities (and races) in the course of history. The sincere man, religiously devoted to the Masters who have exalted this error in theory and unleashed from it a revolution on a worldwide scale, serves unknowingly the Forces of disintegration; those which, in the more or less dualistic terminology of more than one traditional teaching, one calls the ‘Powers of the Abyss’.

Among the doctrines of the twentieth century called political, I know of only one that, while being in fact infinitely more than ‘political’, meets the condition sine qua non, without which it is impossible for a Weltanschauung, even with the aid of ritual, to be used as the basis of a true religion, namely, that it rests on eternal truths, exceeding by far mankind and its immediate problems, not to mention the particular people to whom it was initially preached and the problems they had then. Only one, I say, and I speak of the true Aryan racism, in other words, Hitlerism.

* * *

In a passage of his novel The Seven Colors, [i] Robert Brasillach describes the consecration ceremony for the new flags of the Third Reich at one of the great annual meetings at Nuremberg, at which he himself was present. After the imposing procession of all the organisations dependent upon or attached to the National Socialist Party, the Führer solemnly advanced under the eyes of five hundred thousand spectators crowded on the steps of the immense stadium, on which reigned an absolute silence. One after another, he raised the new banners and put them in contact with the ‘Blood Flag’: the standard that his earliest disciples had carried during the Putsch of 9 November 1923 and to which the blood of the Sixteen who fell this day had given a sacred character. In this way, each flag became similar to that one; ‘charged’ like it with a mystical fluid by participation in the sacrifice of the Sixteen. And the French writer remarks, quite justly, that he whom the religious meaning of this act escapes ‘does not understand anything of Hitlerism’. He emphasizes, in other words, that this act is a ritual.

But this ritual, to which many others can be added, would never have sufficed to give Hitlerism the character of a religion, if it had not already been a more-than-political doctrine: a Weltanschauung. And above all, it would have been unable to make it a true religion, if, at the base of this Weltanschauung, there had not been eternal truths and a whole attitude which was not (and does not remain), in last analysis, anything other than the quest for the eternal even in what changes—the traditional attitude par excellence.

These words may seem strange in 1969, more than twenty-four years after the defeat of Hitler’s Germany on the battlefield and the collapse of its political structure. They can seem strange, now that one would seek in vain, in the whole geographical region covered by the Third Reich, a visible sign of the resurgence of National Socialism such as the Führer intended it, and that the majority of the organisations which, beyond the old frontiers of the Reich, claim they would rescue the condemned Movement, are just pale imitations without heart, or just lamentable caricatures, sometimes in the service of other goals. But the value of a doctrine—its truth—has nothing to do with the success or the failure of its members on the material plain. This success or failure depends on the accord or discord of the doctrines with the aspirations of people at a given moment of history, and also on the fact that its adherents are or are not, from the military point of view, the diplomatic point of view, from the point of view of the art of propaganda, able to impose themselves—and consequently do impose themselves—on their adversaries…

It is correct that Hitlerians had been vanquished on all fronts in 1945; it is correct that the Third German Reich was dismembered; that the National Socialist party does not exist anymore; that in Germany and elsewhere there are no more Swastika flags in the windows, no streets bearing the name of the Führer, no publications of any kind that honour his memory. It is correct that thousands of Germans learned how to scorn or hate He whom their parents had acclaimed, and that millions are no more interested in him and his teaching than if he had never lived. Yet it remains no less true that the essence of the Hitlerian doctrine is the very expression of eternal laws; the laws that govern not only man, but life; which represent, as I wrote in a book in the German language ‘the wisdom of the starry heaven’,[ii] and that the choice posed to the world is, consequently, the same after 1945 as before. It is the acceptance of this more than human wisdom, it is this accord with the spirit of Nature, which Hitlerism implies, or disintegration, ethnic chaos, the degeneration of man—separation from the Heart of the cosmos; damnation. It is—and the words are again mine—‘Hitler or hell’.[iii]

People of our planet seem to have chosen hell. It is what a declining humanity invariably does. It is the very sign that we are completely in what the Hindu tradition calls the Kali Yuga, the Dark Age [Editor’s note: The West’s darkest hour]. But the ages follow one another. The laws that regulate their succession remain.

It is equally correct that very many acts of violence were committed in the name of Hitlerism, and it is for them that it is reproached so obstinately by the herd of right-thinking people, the ‘decent people’, deeply attached (in theory at least) to humanitarian values.

There are, however, two kinds of acts of violence—or acts leading to violence—‘committed in the name of a doctrine’. There are those that, in the spirit of the doctrine, are necessary, or at least justifiable, in the circumstances in which they take place…

The acts of violence committed in the spirit of Hitlerism— according to its profound logic—far from calling its truth into question, on the contrary, only underscore it. For the application of a true doctrine—that is to say, expressing the very laws of life—in a society, however privileged, of the Dark Age, in other words, in a society which, along with all humanity, is, in spite of its progress on the technical level, and perhaps because of it, in regression from the point of view of Nature, can only be done ‘against Time’; against the universal current of decline that characterizes the Dark Age. And that is materially impossible without violence.

* * *

On 28 October 1953, in front of some comrades, very few in number, gathered at Holzminden on the Weser, the Hitlerian Félix F. told me: ‘Up to 1945, we were a party; after 1945, let us be the core of a great international faith’. He believed, no doubt, that even in an age of universal degeneration such as ours, the Strong of Aryan blood were still numerous enough and conscious enough to be linked in a ‘great international faith’ around the only doctrine worthy of them.

Only the future will tell if he was right or not. But I affirm today that, even if stripped of everything that could be contingent—temporal—in its first expression as a political doctrine, Hitlerism never managed to impose itself on the Aryan élite wherever it exists, it nevertheless remains the Way of the Strong, open to the eternal, their asceticism, in all ages of accelerated decadence, at all ‘ends of the cycle’.

* * *

All true religions, all those that can be integrated into the Tradition, lead to the eternal, certainly. But they do not carry all the same people to it. The religions ‘of extinction’, as I call them—such as Buddhism, Jainism, and later Catharism—guide the lost and the desperate for whom the absence of hope is suffering, people broken or rejected by the fight without end and who aspire to ‘leave it’. The doctrines that preach action in detachment and enthusiasm without hope are addressed to the Strong, to those whom the fight, though ‘useless’, never tires, and who need neither the anticipatory vision of a paradise after death, nor that of a ‘better world’ for their sons and their nephews, to fight with zeal and until the end, according to what is, for them, duty.

The Varnashramdharma of the Hindus—a religion based on the natural hierarchy of the castes (thus of the races, the Hindu castes being hereditary and having nothing to do with the goods that can be acquired) and on the natural succession of duties in the course of a man’s life—is a religion of the Strong. It is dominated by the doctrine of detached Action as it has reached us in the Bhagavad-Gîta. It was conceived as the basis of a traditional society, already decadent, no doubt—the decline begins, in each temporal cycle, at the end of the first Age, called the Age of Truth, Satya Yuga, or Age of Gold—but incommensurable with ours, as it is infinitely closer to the ideal or divine order.

Hitlerism considered in its essence, i.e., stripped of all that attaches it to the political and economic contingencies of a particular time, is the religion of the Strong of the Aryan race, as opposed to a world in decline; a world of ethnic chaos, contempt of living Nature, the silly exaltation of ‘man’ in all that is weak, morbid, eccentrically ‘individual’, different from other beings; a world of human selfishness (individual and collective), of ugliness and cowardice. It is the reaction of the Strong of this race, originally noble, to such a world. And it is that which they offer to all their brothers in race.

There are, parallel to it, the religions that exalt the same virtues, the same asceticism of detachment; which rest on the same glorification of combat without end and the same worship of Blood and Soil, but which are addressed to other races—religions, sometimes very old, but continuously renewed, rethought, thanks to the vitality of their followers. Shintoism, based on the deification of the heroes, the ancestors, the Sun, and of the very soil of Japan, is one. As a Japanese said to me in 1940: ‘Your National Socialism is, in our eyes, a Western Shintoism; it is our own philosophy of the world, thought by Aryans and preached to Aryans’. (Alas! In Gamagori, not far from Hiroshima, the Japanese raised a temple to Tojo and those whom the victors of 1945 killed with him as ‘war criminals’. When will one see in Germany monuments, if not ‘temples’, to the glory of all those Germans hung from 6 October 1946 and after, up to 7 June 1951, for having been faithful to their faith, which is also ours, and having done their duty?)

But that is another question.

Let us return to what constitutes the eternity of Hitlerism, that is to say, the not only more-than-political but more-than-human—cosmic—character of its basic truths, in particular of all that relates to race, biological reality, and the people, historical and social reality.

The Führer said to each of his compatriots and, beyond those, to each of his brothers in race and to any man of good race: ‘You are nothing; your people are all’. He has, in addition, in Point Four of the famous Twenty-Five Points which constitute the program of the National Socialist Party, indicated what, in his eyes, made the essence of the concept of the ‘people’: ‘Only he who is a member of the people can be a citizen of the State. Only he who is of Germanic blood can be a member of the (German) people. From whence it follows that no Jew can be a citizen of the (German) State’.[iv]

It is a return, pure and simple, to the ancient conception of the people: of the German conception, certainly, but also the Greek, that of the Romans before the Empire, with that of all peoples, or almost all. It is the negation of the Roman attitude of the centuries of decadence, which allowed any inhabitant of the Empire, any subject of the Emperor, to become a ‘Roman citizen’, be he Jewish, like Paul of Tarsus or Flavius Josephus, or Arab, like the Emperor Philip—and, later, it sufficed to be ‘Christian’, and of the same Church as the Emperor to be an Byzantine ‘citizen’, able to reach the highest offices.[v] [Editor’s note: White nationalists are still unwilling to see that Constantinople was a melting pot of the races, courtesy of universalist Christianity.] It is the negation of the ideas of the ‘people’ and the ‘citizen’ such as presented by the French Revolution at the moment when, at the suggestion of the Abbé Grégoire and others as well, the Constituent Assembly proclaimed ‘French’ all the Jews residing in France and speaking French.

In other words, if a people is an historical and social reality, if its common memories, glorious and painful, common habits and, in general, common language, are factors of cohesion among its members, it is also more than that. It is part of a great race. It is an Aryan or Mongoloid people, an Australoid, Negroid, or Semitic people. It can, without ceasing to be a true people, contain a more or less large proportion of different sub-races, provided that these are all part of the great race to which it belongs. The Führer himself was physically as ‘Alpine’ as he was Nordic, and perhaps more. The brilliant and faithful Goebbels was almost purely Mediterranean. And they are not the only greater Germans or the only personages in the first rank of the Third Reich not to be one hundred percent Nordic…

The people which, even in the midst of the ethnic chaos that reigns more and more everywhere on earth, ‘devotes all its energy’ to preventing interbreeding and ‘to promoting its best racial elements’, writes the Führer, ‘is sure to become sooner or later the master of the world’,[vi] (provided, naturally, that it is a dynamic and creative people). Consequently, it will live; it will remain a true people, while each of its competitors, more and more invaded, submerged by heterogeneous elements, will have ceased to be such—and for the same reason, cease to merit (and to rouse) the sacrifice of individuals of value.

The sincere man who, in agreement with the spirit of Aryan racism, i.e., of Hitlerism or any other noble racism, effaces himself before a true people that is his; who, in order to serve it above all, tramples personal interest, money, pleasure, the glory of his own name; this man approaches the eternal. His good citizenship is devotion and asceticism.

But he needs a true people to serve. For he who is devoted to a mixed ‘people’, in other words to a human community without race and definite character, a ‘people’ in name only, wastes his time. His activity is a little less shocking than that of people who devote themselves to the service of the handicapped, retarded, deficient, of human refuse of all kinds, because the mongrel, if he is healthy in body, is nevertheless quite useful. Just the same, it would be better for an individual of value who emerges by chance from a ‘people’ which is not one, to devote himself in all humility to a true people of a superior race, or that he be content to serve innocent life, beautiful non-human life, that he defend animals and trees against man, or, if he can, that he combine the two activities [Editor’s note: the 14 words and the 4 words!]. Perhaps then—supposing the widespread Indian belief in an unknown reality—he will be reborn one day in a human community worthy of him… provided that he does not act in view of such an honour, that he never desires it.

* * *

The mixture began with the evil pride born of the Word: the pride that pushed the man to believe himself a being apart and against the iron laws that attach him to the earth and to Life; that made him dig an imaginary trench between himself and all other living things; that encouraged him to place his whole species on a pedestal; to scorn, in the name of the false fraternity of the Word, flagrant racial inequalities, and to think that he could with impunity bring together what Nature separates; that he was ‘superior’, above this prohibition, above divine law.

Hitlerism represents, in the midst of ethnic chaos, in the midst of an epoch of the world’s physical and moral decline, the supreme effort to bring the thinking Aryan back to respect for the cosmic order as it is affirmed in the laws of development, conservation, and disintegration of races, back to willing submission to Nature, our Mother and to lead back, willingly or by force, the non-thinking Aryan, who is nevertheless valuable because of the possibilities of his offspring. The cult of the ‘people’—at the same time of Blood and Soil—leads to the cult of the race common to people of the same blood and the eternal Laws that govern its conservation.

_______________

[i] Robert Brasillach, Les Sept Couleurs (Paris: Editions Plon, 1939). On 6 February 1945 Charles De Gaulle’s ‘Liberation Government’ executed Brasillach for treason. —Trans.

[ii] ‘Die Weisheit des sternhellen Weltraumes’ in Hart wie Kruppstahl [Hard as Krupp Steel], completed in 1963.

[iii] ‘Hitler or Hell’, in Gold in the Furnace (Calcutta: A.K. Mukherji, 1952), 416; written in 1948-49.

[iv] Text of item four of the Twenty-Five Points.

[v] Such as Leon ‘the Armenian’ who reached the throne of Byzantium.

[vi] Mein Kampf, German edition of 1935, 782.

Categories
Exterminationism Neanderthalism Revilo Oliver Welfare of animals

Anthropoid vermin

A comment by Gaedhal

You said, C.T., that mankind are the devils upon the earth who torture innocent animals. Watch the trailer of Seaspiracy. If Rosenberg had won the war, the animal and plant kingdom would be far less tortured and exploited than it is today.

From a theist’s perspective: the argument from animal suffering is a powerful argument for atheism. Thus Christianity creates to a large extent the atheism of our times. Why are we breeding up an infinite number of subhumans, ‘anthropoid vermin’—Revilo P. Oliver—, life unworthy of life, as the National Socialists rightly said. You breed up unfit featherless bipeds, who, because they are unfit, can only suffer.

Nature tells us that human life is verminous. Semitism tells us that human life is sacred.

Nature tells us that the supply of human life exceeds the demand for it. Semitism tells you to breed up an infinite number of subhuman souls to praise Yahweh in Heaven.

People become atheists… and yet they usually cling to the notion that human life is sacred.

I want the best of white mankind to flourish. I want the best of white mankind to eventually become the benefactors of animal and plant life and not their destroyers and implacable persecutors.

It is the Semitic axiology, the notion of ‘image-bearing’ and ‘souls of inestimable worth’ that is fuelling the population explosion and destruction of the natural world.

It is not just that the doctrines of orthodox Christianity are slightly wrong, slightly misguided and slightly mistaken—it is that they are diametrically opposite to the truth of the matter on many occasions… and cause huge destruction.

Christianity is not just a religion from the desert: it is a religion that creates deserts.—Acharya S.

Categories
Vegetarianism Welfare of animals

On fasting

Less than a year ago I wrote ‘Keto diet and the 4 words’. Taking into account that every winter I catch the terrible flu (as terrible as the symptoms of covid), I decided to try the keto diet for the last six months while consuming vitamin D3. Until this day of January I haven’t had another flu. But yesterday I discovered that it’s possible to get all the benefits of the keto diet without violating the four words.

The revelation began after watching Rich Roll’s interview with Dr. Alan Goldhamer, a video with more than 809,000 views that was uploaded last August. The trick is prolonged fasting: something that the ancient Greeks did, a kind of detox as a Chinese dude explains.

(Left, the second day of the ancient Greek festival Thesmophoria was a day of fasting.) Rich Roll also interviewed Dr. Michael Klaper, who spoke about his childhood experiences in his grandfather’s farm as the starting point for why not we mustn’t be involved in tormenting animals, not even by consuming dairy (on the keto diet I had to consume lots of butter).

I haven’t started this a hundred percent vegan diet with long fasts yet, although I’m preparing myself. I might purchase a textbook that explains the tremendous benefits of fasting more formally than the videos linked above. Fasting also produces ketosis, the goal of the keto diet, although to produce this ideal state to burn all unnecessary fat you have to fast several days a month, at least initially.

Another reason for discontinuing the comment section is that the visitors didn’t seem to reflect the dreams of my idols Hitler, Himmler, and Göring when it comes to vegetarianism and animal welfare. A true priest of the 4 and 14 words may be able to exterminate the Neanderthals, but never cause unnecessary suffering in our cousins, the animals. (See for example Hitler’s table talks about vegetarianism below, in the categories box after the words ‘Published in…’)